大毘盧遮那成佛神變加持經蓮華胎藏菩提幢標幟普通真言藏廣大成就瑜伽 1

English (machine translation) 1

Language: English

1.1

Compiled by the śramaṇa Faquan of Qinglong Monastery

(One who wishes to bind the mudrās should reverently address the Buddhas of the ten directions and the three times: "We who belong to the inferior class of dull, foolish worldlings, though holding these mudrās, are like gnats and ants holding Mount Sumeru; we fear having no strength. We pray only that the Buddhas empower and protect us, causing us to attain unexcelled right awakening, and to bind and hold these mudrās with a power equal to that of the Buddhas." Having spoken these words, make prostrations with utmost sincerity.)

1.3

I bow my head to Vairocana Buddha,
Whose open, pure eyes are like blue lotuses.
Relying on the exposition of the Mahāvairocanasūtrarāja,
And the various rituals that support worship,
In order to accomplish the sequential mantra Dharma,
Just as stated therein, one shall swiftly attain accomplishment.
One who wishes to enter siddhi in this lifetime
Must never harbour any thought of disparaging or harming
The preceptor who imparts the precepts or fellow practitioners of pure conduct;
Must not perform acts with the mentality of an ignorant child;
And must not give rise to resentment toward the venerable deities.
As the Sūtra spoken by the World's Guide says:
Nothing harms great benefits more than anger;
A single thought of it completely burns away and destroys
The virtuous roots cultivated over koṭis of vast eons.
Therefore, one should earnestly and constantly abandon it.
The pure bodhicitta is like a wish-fulfilling jewel,
Capable of fulfilling all vows and extinguishing defilements.
Since the mindfulness of samādhi wisdom arises from this,
I now diligently protect it.
Furthermore, one should always be endowed with great loving-kindness and compassion,
As well as the immeasurable minds of sympathetic joy and equanimity.
Directly receiving the Dharma of illumination from the venerable one,
One observes and corresponds [with it] to effect accomplishment.
First, make obeisance to the venerable master of the transmission of initiation,
And report the practice of the mantras to be cultivated.
Once the wise one has received the master's permission,
Rely on a suitable place of the earth:
A secondary peak or rocky precipice of a wondrous mountain;
A pond everywhere adorned with water lilies and blue lotuses;
The banks of an islet in a great flowing river;
A place far removed from people and bustling noise;
Delightful trees with spreading branches and foliage,
Abounding in milky trees and auspicious grasses;
Or where the holy disciples of the Tathāgatas
Constantly wandered and dwelt in the past—
Monasteries, stūpas, āraṇyakas, or ancient hermits' chambers.
At a place pleasing to one's own mind,
Pitying sentient beings, draw the great maṇḍala.
Endowed with the power of pure wisdom, capable of patient endurance,
One earnestly purifies and repents all sins born of heedlessness that night,
So that they are removed.
With mental eye observing attentively and clearly,
Cast the five limbs to the ground in homage:
"I take refuge in the Rightly and Fully Awakened Ones of the ten directions,
All those of the three times endowed with the trikāya;
I take refuge in all Mahāyāna Dharmas;
I take refuge in the non-retrogressing assembly of bodhi;
I take refuge in all true words of illumination;
I take refuge in all esoteric mudrās.
With the pure actions of body, speech, and mind,
With immeasurable earnestness I pay reverent homage."
Prostrate three times, circumambulate three times, and chant praises;
When wishing to leave, likewise make three prostrations and praises.

1.4

The mantra says (The Dharaṇīṃdhara mudrā. The hand mudrās have four names: the right wisdom hand is called vipaśyanā; the left concentration hand is called samādhi, also called śamatha):

1.6

Through all accumulated by my ignorance,
Sins committed by bodily, verbal, and mental karma,
Because greed, hatred, and delusion covered my mind,
Toward the Buddha, the True Dharma, the Sangha of Worthies and Saints,
Parents, the two masters, and good spiritual friends,
As well as toward immeasurable sentient beings,
In the flow of beginningless saṃsāra,
I have committed the gravest and endless sins;
Directly facing the present Buddhas of the ten directions,
I fully repent them all and shall not commit them again.

1.7

The Mantra for Expelling Sins says (The great wisdom sword mudrā):

1.9

Namo to the Buddhas of the ten directions and the three times,
The three kinds of eternal bodies and the treasury of the True Dharma,
And the assembly of the great mind of bodhi with superior vows—
I now rightly take refuge in them all.

1.10

The Mantra for Taking Refuge says (The universal mudrā):

1.12

I purify this body to be free from all defilements,
And together with the body, speech, and mind of the three times,
Exceeding the number of dust motes in ocean kṣetras,
I offer them to all Tathāgatas.

1.13

The Mantra for Offering the Body says (The single-spoke mudrā):

1.15

The jewel of the superior vow of pure bodhicitta—
I now arouse it to deliver all living beings;
Bodies bound by the accumulation of sufferings such as birth,
And bodies harmed by ignorance—
I rescue, gather, and bring them to refuge to grant liberation,
Constantly benefiting all sentient beings.

1.16

The Mantra for Arousing Bodhicitta says (The dhyāna-mudrā):

1.18

In the immeasurable worlds of the ten directions,
The ocean-like assembly of all Omniscient Ones,
With various powers of skillful means,
And all the Buddha-sons for the sake of living beings—
In whatever merit-generating deeds they have cultivated,
I now entirely rejoice in them all.

1.19

The Mantra for Rejoicing says (Taking-refuge añjali, also called vajrāñjali):

1.21

I now entreat all Tathāgatas,
Saviours of the world with the great mind of bodhi:
May you universally throughout the realms of the ten directions
Constantly shower the rain of Dharma with great clouds.

1.22

The Mantra for Entreating says (The universal mudrā):

1.24

May the places where worldlings dwell
Swiftly shed the bodies accumulated with many sufferings,
And reach the undefiled state,
Abiding in the pure dharmadhātu body.

1.25

The Mantra for Inviting the Dharmakāya says (The common mudrā):

1.27

All the wholesome karmas cultivated,
For the sake of benefiting all sentient beings,
I now wholly and rightly dedicate:
Removing the suffering of saṃsāra and reaching bodhi.

1.28

The Mantra for Dedication says (The common mudrā):

1.30

(This is the method of attending before entering the Buddha-samādhi)
In order to make body and mind completely pure,
Pitying, rescuing, and gathering oneself and others,
Sit properly as appropriate for the body,
And clearly and attentively visualize the illumination of the first syllable:
A white, hollow, circular orb of nine circumferences.
With right mindfulness, activate the mind in the four immeasurables:
Entering loving-kindness, universally observe the six destinies,
Where sentient beings all possess the tathāgatagarbha,
The three kinds of vajra body, speech, and mind;
Through the power of merit I have cultivated,
Together enter the dharmadhātu body of Samantabhadra.

1.31

The Mantra of the Samādhi of Great Loving-kindness says:

1.33

With a compassionate mind, pitying all sentient beings,
Submerged in saṃsāra through false discrimination,
Arousing those defilements and secondary defilements,
Failing to understand the equal principle of True Suchness;
With merits surpassing the sands of the Ganges,
Through the power of the three mysteries I have cultivated,
I universally pray that they become equal to Ākāśagarbha.

1.34

The Mantra of the Samādhi of Great Compassion says:

1.36

With the immeasurable mind of joy pervading the four modes of birth,
Originally pure like a lotus flower,
All practitioners and sentient beings
Shall together realize the body of Avalokiteśvara.

1.37

The Mantra of the Samādhi of Great Joy says:

1.39

With the mind of equanimity pure and pervading the dharmadhātu,
Free from 'I' and 'mine', as well as skandhas and āyatanas,
Subject and object are equal, with no mind arising;
Nature and characteristics are inherently tranquil, like the empty treasury.

1.40

The Mantra of the Samādhi of Great Equanimity says:

1.42

Next, one should bind the samaya mudrā (join the concentration and wisdom hands with palms hollowed, raising the thumbs erect like banners); it can fulfill the collection of merit and wisdom. The so-called Mantra for Purifying the Three Karmic Paths says (Because of the first samaya, one is equal to the Tathāgata's secret equality of body, speech, and mind. Also for one's own enjoyment; also for establishing the great compassion Garbhadhātu maṇḍala; also for empowering the Tathāgata's retinue; also chanting the mantra once at each of the five places removes past obstacles to purify one's own body; because the body is purified, external obstacles are also purified, so no obstacles can enter. This is the great protection; the Buddhas alert him and fulfill his wishes. Because the Dharma mudrā is not opened, one is not fit to hear all the Dharmas. If one does not perform this first, one is not fit to perform the various Dharmas):

1.44

Merely by binding this mudrā,
One can purify the Tathāgata ground;
The ground pāramitā is perfected,
Accomplishing the path of the three dharmadhātus.
Next, bind the origin of the dharmadhātu,
The emblem of secret wisdom;
In order to purify body, speech, and mind,
Turn it everywhere over the parts of the body.

1.45

Its mantra says (Because of the second samaya, one attains equality with the Tathāgata's empowered body of supreme distinction in the dharmadhātu palace. Also for accomplishing the various bodhisattvas of the dharmatā-kāya; also for performing the deeds of the Vairocana ācārya; also for empowering the retinue of the Lotus family. Make fists separately with both hands, raise the index fingers toward the chest and turn them inward; from both sides of the crown, draw them inward with the backs of the index fingers facing inward, gradually dispersing at the heart. Whenever reciting mantras and making mudrās, it is like two oxen plowing together; neither may go ahead or behind):

1.47

In accordance with the self-nature of the dharmadhātu,
Observe one's own body;
To make it firm,
Visualize oneself as a Vajradhara,
And bind the vajra wheel mudrā.

1.48

The Vajrasattva Mantra says (Because of the third samaya, one causes one's own body and land to be like vajra, surrounded by an immeasurable assembly of Vajradharas. Also to subdue and embrace sentient beings according to their types; for the deeds of the Vajradhara disciples; and also to empower the vajra retinue, which is to adorn the body of Vajrasattva, fully explaining the three samayas. By means of the mantra and mudrā, both body and mind are made pure, one can directly see the three turnings of the Dharma wheel by the Buddhas of the ten directions, and one can turn the unexcelled great Dharma wheel throughout the trichiliocosm):

1.50

Contemplate attentively this body of mine
As being none other than a Vajradhara;
Next, put on the vajra armour,
Visualizing the clothing worn
As generating blazing light over the entire body.

1.51

Its mantra says:

1.53

The syllable RA is bright white,
Adorned with an anusvāra dot,
Like the bright jewel in a topknot,
Placed upon the crown of the head.
The accumulated defilements of all sins
Are thereby completely extinguished,
And merit and wisdom are both perfected.
At all places of contact with impurity,
One should apply this syllable-door;
Red in colour, possessing majestic light,
With a garland of flames encircling it everywhere.
Next, to subdue māras
And restrain all great obstructors,
One should be mindful of the Great Protector,
The illumination of Aparājita.

1.54

(The equal power of all Buddhas does not abide in tranquility but manifests great skillful means; its majestic radiance is so fierce and blazing that, just as a newborn infant cannot bear to look at the blazing sun, so too is this: none can bear it and dare to overshadow it. This Vidyārāja uses this mantra to protect the practitioner.)

1.55

Its mantra says:

1.57

Merely by recollecting it,
All vināyakas,
Evil-formed rākṣasas, and the like
All disperse and flee.
To alert and arouse the Earth Goddess,
One should recite a verse such as this:

1.58

(Kneeling on both knees, hold the vajra at the heart with the concentration hand; spread the five wheels of the wisdom hand and press the palm flat against the ground.)

1.60

The Mantra for Successive Holding of the Earth says (Form the vajra-band and open the palms; press facing upward twenty-one times, and likewise press facing downward, which establishes firm ground):

1.62

The Mantra for Making the Maṇḍala says:

1.64

The Mantra for Purifying by Sprinkling says (Place the concentration fist at the waist; loosely extend the wisdom hand, pinching the wind and space fingers, to purify everywhere, sprinkling five places on the body. Next, offer incense, flowers, food, drink, and garments, and bind the boundary):

1.66

May the Buddhas who pity sentient beings
Be mindful of us;
I now address the Worthies and Saints,
The firm Earth Goddess and her retinue:
May all Tathāgatas and Buddha-sons,
Not abandoning their compassionate vows, all descend;
I accept this ground to seek accomplishment—
Stand as witnesses and protect me.

1.67

The Mantra for Holding the Earth says (Concentration fist as before; extend the wisdom hand and press it against the ground):

1.69

At that time, the Bhagavān observed the entire dharmadhātu, entered the dharmadhātukośa, and through the samādhi of the Tathāgata's lion-like stride and equal adornment treasury, his own body manifested clouds of transformation, emitting immeasurable Buddhas from all hair-pores to manifest the inexhaustible adornments of the dharmadhātu. By this approach of mantra practice, he delivers without remainder the realm of sentient beings and fulfills his fundamental vows. From the gates of all voices he produces sounds according to their categories, preaching the Dharma in accordance with their original natures, karmic births, accomplishments, enjoyments, fruitions, manifest shapes, various forms, diverse languages, and mental thoughts, causing all sentient beings to attain joy. Having empowered them successively, he returned to the palace of the dharmadhātu, and again addressed the Lord of Secrets, saying: "There are seed-syllables and emblems for the stations of the holy venerable ones when constructing a maṇḍala. Listen attentively and think on this carefully! I will now preach the udāna (The five kinds of samayas: first, the deity; second, the mantra; third, the esoteric mudrā; fourth, the samādhi; fifth, the seed-syllable):

1.70

"One who has thoroughly trained in mantras and penetrated the secret maṇḍala,
burns away all sins for disciples in accordance with the Dharma.
When their lifespans are all burned and eradicated, causing them not to arise again,
and after they have been reduced to ashes, their lifespans are restored.
That is to say, burning syllables with syllables, one is reborn by means of syllables;
all life then arises, pure and completely stainless,
making of them a vessel by means of the twelve-limbed verse.
Such a samaya is equal and not transgressed
by all Tathāgatas, the bodhisattva saviors of the world,
the assemblies of the Buddha's śrāvakas, and even all worldly beings.
Understanding this vow of equality, the secret maṇḍala,
entering all teachings of the Dharma, one attains mastery in all maṇḍalas.
My body is identical to theirs, and so is the mantrin's;
because they are not different, it is called samaya.
Visualize clearly before you the syllable RA—that is, a garland of pure, radiant flames,
brilliant as the radiance of the morning sun—and contemplate the sound's true meaning;
it can eradicate all obstacles and liberate from the defilements of the three poisons.
All phenomena are likewise: first purify one's own mind-ground,
then purify the ground of the sanctuary, entirely removing all faults and afflictions.
Its aspect is like empty space, like that sustained by vajra;
this ground is also like this: abide in the yoga of the fundamental deity.
Furthermore, using the five-limbed syllables, contemplate and visualize in meditative equipoise;
then you are identical to the Muni.
The syllable A is completely golden in color;
use it to form the vajra wheel, empowering the lower body;
this is called the yoga seat.
The syllable VAṂ has the luster of the white moon;
in the midst of a mass of mist, empower above one's own navel;
this is called the water of great compassion.
The syllable RAṀ has the radiance of the morning sun,
vermilion-red within a triangle; empower the location of the heart;
this is called the radiant fire of wisdom.
The syllable HAṂ has the flames of the kalpa's destruction,
black within the wind wheel; empower the region of the white curl between the eyebrows;
this is called sovereign power.
The syllable KHA together with the void-dot (bindu)
is visualized into all colors; empower on the crown of the head;
hence it is called the Great Void.
Adorning the body with these five syllables,
the torch of majestic virtue blazes brightly, destroying all sinful karmas;
obstructing heavenly Māras see a dazzling, brilliant vajra.
On the head is the King of a Hundred Lights; at the heart place the verse of the non-arising;
on the breast display the syllable free from defilement; establish the stainless eyes;
visualize the body as identical to the Tathāgata, and further contemplate the verse of fulfillment."

1.72

"Establish the receptacle world: space and wind are at the very bottom;
next visualize fire, water, and earth. This wheel is identical to vajra,
called the Great Indra [wheel].
A pure golden radiance and flames flow forth everywhere.
Next one should contemplate holding the earth and draw the various images."

1.73

At that time, the Bhagavān observed the great assembly
and addressed the Lord of Secrets, saying: 'There are emblems of the dharmadhātu,
by adorning the body with which one traverses saṃsāra
to the great assembly of the Tathāgata.
By the emblems of the bodhi banners,
all devas, nāgas, and yakṣas respectfully receive instruction.
The initial mudrā is the Buddha's samādhi, the dharmadhātu, and the wheel of Dharma:
relaxing the palms, make the homage gesture; bend the wind and space wheels to press (on the sides of the nails).
The Dharma conch is a hollow-palmed clasp; twist the wind fingers above the space wheels.
The auspicious wish lotus, the vajra great wisdom mudrā,
the mahā-Tathāgata uṣṇīṣa, the wisdom-fist treasury of the ūrṇā.
The yoga posture of holding the bowl: stretch the wisdom hand upward,
called the giver of fearlessness; pointing downward, it is named wish-fulfilling (palm outward).
The wisdom fist stretches fire and water (pressing space); the wise one forms the Buddha eye.
Interlocking within the cord of the wind wheel, the heart mudrā extends the fire wheel.
Extending water is the Tathāgata's navel. In the previous mudrā, wind enters the moon;
this is named the Tathāgata's waist. Practice the mantras in proper order.'

1.74

The mantra of the Great Wisdom Sword (Vajrāñjali is also called taking refuge. The sword signifies sharp wisdom, taking cutting off as its meaning. Eradicate the mountain peaks of evil views; just as the peaks of a great mountain are extremely chaotic and numerous, defilements are also like this. Now this mudrā can sever and destroy the view of self, innate views, the sixty-two views, and so on; this sword is great wisdom, or it is said concentration and wisdom form a hollow-palmed clasp, able to cut off all defilements and attain the stainless dharmakāya):

1.76

The mantra of the Great Dharma Conch (blow it close to the mouth, in the manner of blowing a conch, revolving to the left and right):

1.78

The mantra of the Lotus Seat:

1.80

The mantra of Vajra Great Wisdom (the five-peaks mudrā):

1.82

The mantra of the Tathāgata Uṣṇīṣa (this is identical to the bodies of all Buddhas of the benevolent one. Place the uṣṇīṣa mudrā on the crown of the head, visualizing the Buddha entering into one's body, marks and signs perfected):

1.84

The mantra of the Tathāgata's Crown Mark (the ācārya forms a fist with the right hand and places it on the crown of the head to empower. None of the heavenly spirits can see the crown mark):

1.86

The mantra of the Ūrṇā Treasury (place the wisdom fist at the ūrṇā location; the light of the ūrṇā pervades the ten directions, able to fulfill wishes and serve as the cause for pure precepts):

1.88

The mantra of the Great Bowl (take the inner corner of the kāṣāya and the corner that rests on the shoulder, wrap around the elbows and bring back into the hands, making the two corners like a pair of ears. Bringing both hands together, draw upward before the navel; the posture of receiving the bowl is identical to the Tathāgata's. Holding the rites and emblems of Buddhas as numerous as sands of the Ganges enables living beings who are unfit vessels to become vessels of the Dharma):

1.90

The mantra of Bestowing Fearlessness (the left hand holds the two corners of the robe as before. This mudrā can eliminate all beings' various fears, anxieties, and tribulations, bringing them immediately to rest; it also eliminates various great and terrifying fears in the future):

1.92

The mantra of Fulfilling Wishes (holding the robe as before, the palm faces outward as if bestowing water):

1.94

The mantra of the Eye Born of Compassion (earth and wind press on the back of space; turning the hands, adorn the eyes three times, forming the mudrā of the golden probe removing the cataract of darkness, first the right and then the left eye. Through this secret skillful means, one can purify the eye faculty, accomplish the Buddha eye, and perceive the deep, secret realm of the Tathāgata. The fleshly eye sees all forms; the divine eye sees the minds of all living beings; the wisdom eye sees the sphere of the faculties of all living beings; the Dharma eye sees the true nature of all phenomena; the Buddha eye sees the ten powers. From the Avataṃsaka [Sūtra], fascicle 57):

1.96

The mantra of the Tathāgata's Noose (this noose is born from the Tathāgata's resolute faith, just as within the power of resolute faith one manifests various forms and classes, either wrathful or vidyādhara, using great strength to gather and transform sentient beings):

1.98

The mantra of the Tathāgata's Heart (without changing the previous fingers, extend the fire fingers together and bend them slightly; this can generate great wisdom, benevolence, compassion, and deep, vast, great skillful means):

1.100

The mantra of the Tathāgata's Navel (amṛta, nectar. Nectar is an alternative name for wisdom, which can remove the fever and affliction of body and mind; partaking of it, one obtains a body free from aging and death, endowed with long life. There is the heart mudrā slightly bent, etc.):

1.102

The mantra of the Tathāgata's Waist (the wisdom hand's earth, water, fire, and wind are all bent slightly as before, accomplishing the Buddha's marvelous physical body and inherently realizing noble wisdom):

1.104

For the treasury mudrā, form a hollow-palmed clasp; bend wind to press the space wheels;
curve the earth and water wheels slightly. Universal Light crosses fire within;
space enters wind and water dispersed, with the earth wheels standing joined together.
For the armor mudrā, form a hollow-palmed clasp; the wind banners press on the back of fire.
For the tongue mark, the two spaces enter. For the speech-gate, wind and water are rounded,
aligned with space like the shape of a mouth. For the fang mudrā, wind enters the palm (following the previous).
For eloquence, the two wind wheels (following the previous mudrā) are beside the third joint of fire;
the space wheels gently shake. For the ten powers, join in a lotus shape;
earth and space bend into the moon, the joints joining within the palms.
For the stations of mindfulness, wind pinches space (following the previous mudrā). For awakening, round wind nails;
earth, water, and space enter the palms. For Samantabhadra's wish-fulfilling jewel,
lotus-clasp, wind pressing on fire, the upper joints resembling the shape of a gem.
The mudrā of Maitreya follows the previous: bend wind beneath the fire wheel,
and space presents the marvelous kamaṇḍalu.

1.105

The mantra of the Tathāgata-Garbha (eliminating the obstacles of the two defilements, one awakens to the Buddha's pure body):

1.107

The mantra of Universal Light (also called the circular halo):

1.109

The mantra of the Tathāgata's Armor (concentration and wisdom form a hollow-palmed clasp; wind holds the side of the fire wheel; space is separated from fire by the width of a barleycorn. Just as a bodhisattva bound to one more birth must don this armor of unsurpassed bodhi, sit on the vajra seat, subdue all armies of Māra, and attain correct awakening, the mantrin must don this armor to perform Buddha-activities):

1.111

The mantra of the Tathāgata's Tongue Mark (attaining the Tathāgata's tongue, the sound of the Dharma pervades the ten directions, constantly making statements in accordance with reality, words that do not deceive, do not delude, and do not differ; because they are true, they are eternal):

1.113

The mantra of the Tathāgata's Speech (namely, this speech is born from the Tathāgata's measureless gateways of skillful wisdom):

1.115

The mantra of the Tathāgata's Fangs:

1.117

The mantra of the Tathāgata's Eloquence (by virtue of this mudrā, one is fearless amidst the assembly, expounding the correct Dharma to people, even to the point where a single syllable contains inexhaustible meanings, eloquence being incapable of exhaustion):

1.119

The mantra of the Tathāgata Holding the Ten Powers (by virtue of this wisdom mudrā, one can hold the limbs of the Tathāgata's ten powers):

1.121

The mantra of the Tathāgata's Stations of Mindfulness:

1.123

The mantra of Awakening to the Equality of All Dharmas:

1.125

The mantra of Bodhisattva Samantabhadra's Wish-Fulfilling Jewel (this bodhisattva's three karmas are universally virtuous, respected and praised by all Buddhas and bodhisattvas):

1.127

The mantra of Bodhisattva Maitreya (abiding in the samādhi that generates universal great compassion; the mudrā is identical to the stūpas of all Buddhas):

1.129

At that time, the Buddha, abiding in the samādhi of nectar-arising, spoke the mantra of the Vidyārājñī of Unimpeded Power in All Three Times (the uṣṇīṣa mudrā is used identically with the Vidyārājñī Gaganalocanā in fascicle 2):

1.131

The mantra of the Vidyārājñī of Invincible Power (with the pothi mudrā eight times, arising from the previous concentration and entering further into the immeasurable superior samādhi):

1.133

Adorn and purify the Buddha lands and attend upon all Tathāgatas;
contemplate attentively the ocean of fragrant water.

1.134

The mantra of the Great Ocean (the two mudrās interlock, the two spaces extend separately and revolve to the right: this is the ocean water mudrā. Following the previous mudrā, the right wind nail presses the face of left wind, held steady and unmoving: this is the mudrā of the eightfold virtuous water):

1.136

Vajrapāṇi holds a flower (the inner five-wisdoms mudrā):

1.138

With the marvelous king of lotuses, uphold the realm of the Lotus Womb.

1.139

(Oral transmission: the above mudrās are secretly transmitted in four ways.)

1.140

The initial perfectly awakened ones and others arranged the maṇḍala,
secret of secrets, born of the great compassion womb,
as well as the immeasurable worldly and world-transcending maṇḍalas;
listen as all their depicted images are explained in sequence.
On all four sides, completely around, are single gates and passageways,
everywhere adorned with vajra marks, and in the center is a karma-vajra.
Above it is a great lotus with a stem of exquisite vajra color,
with eight petals endowed with stamens and pistils, naturally adorned with many jewels,
in full blossom and holding fruit. Upon that great lotus mudrā,
adorned with the great void-dot, the syllables of the twelve branches of origination
pervade the flower's calyx, constantly emitting immeasurable light,
surrounded by hundreds of thousands of lotuses. Above it, visualize further
the lion throne of the Great Awakened One, adorned with the king of jewels,
inside a great palace. Jeweled pillars stand in orderly ranks,
everywhere with banners and canopies, interlinked with garlands of pearls,
draped with suspended wondrous jeweled garments, and surrounded by clouds of fragrant flowers
and clouds of manifold jewels, raining diverse flowers all around
falling in profusion to adorn the ground, with harmonious, delightful sounds
playing all manner of music. Within the palace, visualize the pure and marvelous
vases of abundance and argha, the king of jewel trees in full blossom,
illuminated by the lamps of mani gems. Upon the ground of samādhi dhāraṇīs,
sovereign maidens, the Buddha-pāramitās and so forth,
with wondrously adorned flowers of bodhi, skillfully perform various arts,
singing and chanting marvelous sounds of Dharma, offering to all Tathāgatas.
By the power of my merit, by the Tathāgata's power of empowerment,
and by the power of the dharmadhātu, remain making universal offerings (universal mudrā),
forming the great wheel altar mudrā. Next are the multicolored pathways:

1.142

Visualize within that central womb
(seed-syllables of the deities clearly arranged one by one, first visualizing the circular halo),
a pure moon-disc of universal light, with the syllable A placed within it.
Next, one should transform the syllable A into Mahāvairocana Muni,
pure and free from all defilements, of wondrous form transcending the three realms,
his body adorned with garments of fine gossamer, wearing a jeweled crown with deep-blue hair falling down,
peacefully abiding in the stage of samādhi, his radiance surpassing countless flashes of lightning,
just as within a clear mirror a profound and sublime true countenance appears,
revealing forms of joy or wrath, holding attributes and granting wishes,
a body corresponding to correct absorption, clearly realized with an undisturbed mind,
a formless, pure essence of Dharma responding to wishes to rescue all living beings,
surrounded by his retinue of eight maṇḍalas.
Next, in the east is the Omniscience mudrā; in the northern direction is Avalokiteśvara;
in the south, place Vajrapāṇi; relying upon the Nairṛti direction
is Acala, the messenger of the Tathāgata; in the vāyu direction is Trailokyavijaya;
in the four directions are the four great guardians. At the first gate is Śākyamuni;
at the third is Mañjuśrī; in the southern direction is Sarvanīvaraṇaviṣkambhin;
in the superior direction is Kṣitigarbha; in the nāga direction is Ākāśagarbha;
the retinue of Susiddhi, and the awe-inspiring devas who protect the world,
are arranged in proper sequence. Next, one should hold the incense burner.

1.143

The purification mantra says:

1.145

The great vidyārāja Acala removes defilements and brings about purity,
expels [hindrances] and causes brilliance to appear, and protects the body and binds the boundary.

1.146

His mantra says (The Tathāgata, in order to pacify all obstacles, abides in the fire-generating samādhi and speaks this mantra that destroys great obstacles. It means that the practitioner, from the initial arousal of the bodhicitta, is guarded and nurtured until the attainment of the fruit of buddhahood without ever backsliding or falling into improper paths): Acalanātha.

1.148

Next, with mudrā and mantra, summon all the holy ones;
as spoken by the buddhas and bodhisattvas, they come in accordance with their original vows.
Concentration and wisdom form fists inwardly; the wisdom-wind is bent like a hook;
upon being summoned, they assemble
(at the time of abhiseka, one uses this hook mudrā to lead the practitioner into the gate).

1.149

The mantra says (This hook mudrā is able to summon the buddhas and bodhisattvas of the ten directions to assemble at the sanctuary, bringing fulfillment to the stages of the ten bhūmis; how much more so for the rest of the eight classes who have not yet generated a good mind—how could they not come? It can summon the ocean of great merits of all buddhas and completely fulfill all the merits of the Tathāgata. Universally summoning all sentient beings, it also causes them to attain this Path):

1.151

Next, display the samaya quickly to fulfill supreme wishes,
so as to bring joy to the master of the original mantra and all the vidyās.
Next, take hold of the vajra pestle, brandish and shake the vajra bell;
the offered argha water, having been consecrated according to ritual,
is presented to the Sugatas to bathe their undefiled bodies:
first the right and then the left knee, up to the forehead, offered three times.
Next, one should purify all the sons born of the Buddha's mouth.
(Acala-nātha consecrates twenty-five times; lotus joined, wind twines fire, space holds the lower segment of wind.)

1.152

The mantra says (It transforms into an ocean of precious pure fragrant water, its bed spread with golden sand and brimming with the eight virtues; visualize bathing all the holy ones, pure and without defilement; the great compassion womb treasury, the ocean of great wisdom, capable of washing away all dust and realizing the dharmakāya):

1.154

Next, the mantra for offering the flower seat says (the verse for Acala's protection says):

1.156

Place the syllable KHA with the great void bindu upon the crown of the head,
transforming one's body into the Sattva; the vajra seed-syllable at the heart
is distributed throughout all the limbs; all phenomena are free from vocal expression;
equipped with the mudrā and mantra, one is identical with Vajradhara.

1.157

His mantra says (five-spoke, three-spoke):

1.159

Clothe the entire body in armor.
Next, with single-minded focus, form the mudrā that subjugates all māras,
in resonance with true speech. Unfurl the wind-circle of the wisdom fist,
applying it to the spot of the white curl, like the form of Bhṛkuṭī.
As soon as this rite is formed, one should visualize across this ground
the blazing, flaming light of the vajra, capable of eliminating the extremely fierce,
boundless hosts of heavenly māras and other obstructing agents;
they will surely all retreat and disperse (the left fist rests on the waist).

1.160

The mantra for terrifying māras says (Face displaying wrath, mind abiding in single-pointed focus, it can manifest the Tathāgata's awesome and mighty power, and fulfill all the wishes of sentient beings. Beneath the bodhi tree, the Tathāgata used this mudrā to subjugate all māras):

1.162

Next, use the Unbearable secret mudrā and vidyā to bind and protect;
from the treasury mudrā, disperse the water-circle, rotating and pointing to the ten directions;
this is called binding the great boundary. Used to maintain the lands of the ten directions,
it can cause them all to stand firm; therefore, the activities of the three times
can all be universally protected; so awe-inspiring that none can gaze upon it.

1.163

The mantra of the great boundary says (It means that from first giving rise to the great bodhicitta up to attaining buddhahood, not allowing interruption or regression from bodhi is the meaning of the great boundary):

1.165

The second, abridged mantra (Homage to all the holy ones; worldlings must not transgress this boundary. If anyone deliberately transgresses as before, they violate the samaya and will certainly find no peace, being punished by the assembly of holy ones for violating the holy words and vows):

1.167

The four great guardians of the four directions: the Fearless One, the Destroyer of All Terrors,
the Difficult to Subdue Guardian, and the Unbearable Universal Protector.
Crossing the fire inwardly in the great boundary, spread out and unfurl the two wind-circles;
visualize the high peak of the Dharma banner, pitying all beings without remainder.
On the flower terrace in the direction of Indra, light from the syllable VA transforms into
the Fearless binding-and-protecting one, golden in color with wondrous white garments,
his face displaying slight wrath, his hand holding a daṇḍa.
In the yakṣa direction with the syllable BHA, is the Destroyer of All Terrors who binds and protects,
in plain, pure white garments, his hand holding a khaḍga.
In the nāga direction, visualize the syllable SA, transformed into the Difficult to Subdue One,
in color like an aśoka flower, in vermilion garments, manifesting a gentle smile
and gazing upon the assembly. In the Yama direction, HA and KHA
become the Invincible binding-and-protecting one, black in color with dark robes.
With Bhṛkuṭī-wavy patterns, his head bearing a crown with an uṣṇīṣa,
his light shining upon the realms of sentient beings, his hand holding the daṇḍa mudrā;
together with all his retinue, they all sit on white lotuses.
The mantras and secret mudrās are as previously revealed.
At gate after gate are two guardians: the Incapable of Samādhi fist,
raising the wing-circle to open wide; the wisdom fist extends the wind at the heart,
as if aiming at one another, raising the wisdom fists facing each other,
in the gesture of striking one another (the right fist).

1.168

The mantra of the Guardian Who Cannot Be Transgressed (reddish-white, manifesting an extremely wrathful form) says (Because these two guardians are blazing with awesome might, like hundreds of thousands of suns so that none dare look upon them, they constantly abide at the inner gate of the Tathāgata to receive orders, and all māras cannot perturb them):

1.170

The mantra of the Guardian Facing Directly says (named for standing opposite to Durdharṣa flanking the gate; the color is as before):

1.172

The mantra of powdered incense says (Prior to this offering, water is offered once more, appearing in the "Sequence" and commentary. The offering of food has four explanations: buddhas, bodhisattvas, vajras, and devas):

1.174

The mantra of the flower garland says (interlocking mudrā, lotus palms placed at the forehead, turning clockwise to pervade the dharmadhātu, manifesting the king of all flowers, the myriad virtues all perfected):

1.176

The mantra of burning incense says (earth, water, and fire back-to-back, the sides of the two winds joined, space pinches the side of the wind-circle, the upper joints of the four circles of water and fire open, rotating before the forehead like clouds of incense):

1.178

The mantra of food and drink says (secretly joined; food of Dharma joy and dhyāna delight can open the gate of ambrosia; constantly offering wondrous provisions to the buddhas, down to reaching spirits and ghosts, all are pervaded; food and drink bestowed upon the field of merit brings abundance life after life):

1.180

The mantra of the lamp light says:

1.182

The universal offering mantra of Ākāśagarbha Bodhisattva says:

1.184

The station of Vairocana, and the dwelling of the practitioner,
are surrounded by their retinues, the ocean-like assembly numerous as the dust motes of the kṣetras.
Next, with clear and elegant voice, praise the ocean of the Buddha's merits,
the essence of the dharmakāya and dharmadhātu; the ocean of merits of the buddhas
should be praised in song with a clear and elegant voice, saying:

Linked texts (1)

大毘盧遮那成佛神變加持經蓮華胎藏菩提幢標幟普通真言藏廣大成就瑜伽 — Classical Chinese